1

EGYPTIAN MYSTERY SCHOOL AND SACRED/ RELIGIOUS LEXICON: THEIR

ANCIENT IGBO FOUNDATIONS AND IMPLICATIONS FOR EGYPTOLOGY

By Catherine Acholonu:

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By Catherine Acholonu:

The lexicon of Egyptian religious and sacred language is replete with words of same sound and

meaning with Igbo equivalents (cognates). Likewise the foundations of some of the deepest

concepts of the Egyptian mystery school can be traced to Igbo land through signals borne by two

major dialects of Igbo land still found in Egyptian lexicon This suggests that the earliest

Egyptian priests (those who introduced religious practices and worship of gods to Egypt), were

Igbo-speaking. The plethora of names of Egyptian gods that are Igbo in sound and meaning

suggest that these were imported from Igbo land in ancient Nigeria, where the autochthonous

Igbo have lived from the cave-man days of Homo Erectus and had built subsequently a

civilization only now being rediscovered.1

Egyptian religious words with Igbo sounds and meanings are legion. Egyptian religion was

initiatory is every respect. It was a religion that was more of a way of life, a culture and tradition

all rolled into one. Egyptians did not live outside their religion, for their religion defined and

shaped their lives and determined their afterlife. The past, the present and the afterlife were

intricately woven together and every individual bore the three dimensions of existence inside his

consciousness at all times. Through the process of initiation, each person was able to experience

and recall not only his individual past, present and future, but that of the collective – the entire

Egyptian society - becoming a living instrument for the ancestors to come alive in the present.

IGBO LOCATION OF EGYPTIAN YAM AND OF THE FLOOD WATERS OF THE

BEGINNING:

Our research reveals that the land of the ancestors, otherwise called Punt, was located in

West Africa, in a Nubian (Negroid) land which the ancient Egyptians called Yam, a land with a

very important body of water called by the same name; a land to which latter-day Egyptians

undertook several expeditions for trade in timber, granite for the pyramids, metals and dwarfs.

According to Ralph Ellis Eden in Egypt,2 the Hebrew Torah (chapter 1: verse 10) records that

1 See F.N. Anozie: “Archaeology of Igboland: The Early Prehistory” in G.E.K. Ofomata, A Survey of the Igbo Nation, AFP,

2002; Toyin Falola ed., Igbo History and Society: The Essays of Adiele Afigbo, Africa World Press, NY, 2005. Igbo land is not

the only place of Homo Erectus habitation in the world, but its proximity to the Chad-Nigeria basin where a team of French

paleontologists discovered in 2002 some 7 million years-old fossil remains of Australopithecus - the direct ancestor of Homo

Erectus – makes it the most likely place of earliest Homo Erectus habitation. Also the Nsukka team of archaeologists actually

removed several tipper loads of Early and Middle Stone Age implements from the site and concluded that it was an

international industry of Homo Erectus Stone implements. When I presented a public lecture on The Lost Testament, at the University of Nigeria, Nsukka in December, 2010, the Dean of

Archaeology at the university, Prof E.E. Okafor, announced that samples from and ancient furnace in Nsukka, Igbo land sent to

UK for dating, had just been returned with a date of 4,000 BC! By 4,000 B.C. Sumerian civilization, which is supposedly older

than that of Egypt, was in its infancy. See E.E. Okafor, “Lejja Bloombank Revisited”, Nigeria Heritage: Journal of the NCMM,

Vol. 7, 1998. 2 Ralph Ellis, Eden in Egypt, p. 31

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when the Creating Gods of Eden gathered the chaotic waters together, Elohim called the dry land

„Earth‟ (Sumerian records say Erthe/Erde/Eridu) and the waters he called „Yam‟. Eridu was the

first city founded by the gods on earth around 500,000 BC when the gods first landed on earth.

As recorded in Sumerian cuneiform inscriptions, Eridu, earth‟s oldest city was supposedly lost in

the Deluge.3 It‟s name became the proto-type for the English word „earth‟ (German Erde). That

Eridu was the name given to the primeval dry land that appeared from the chaotic ocean before

the creation, the land upon which creation was conducted, implies that Eridu, the first city on

earth, was also Eden – the first place where people, vegetation and animals were created and

where they first lived. The waters that were gathered together were called Yam. Yam was thus

either a lake or a river or a river that flowed out of a source-lake.

The Torah says that when the Yam waters were gathered together, “God saw that it was

good”. Igbo term Iyi Oma translates literally into „Good Waters‟‟. Egyptian word Ma-yim means

water, and is simply a reverse of the Igbo word Iyi Oma – „Waters of Oma‟. Oma is also the age

old Igbo name for a sacred lake in Anambra State in Igbo land, where according to the

mythology of the Nri,4 the god Eri, whom we have identified as Egypt‟s god of wisdom, Thoth,

splashed ashore in an air ship and began the task of teaching the native Igbo cave-men the

rubrics of civilization (agriculture, trade and metal working).5 We have evidence from Egyptian

records, that ancient Egyptians believed that the measurement of the base of the Great Pyramid

of Giza (440 cubits by 440 cubits) were created to reflect the measurement of an ancient square-

shaped lake called Tchau-a “light source‟, from which flow a confluence of two rivers that

supposedly feed and nourish the Nile.6 This square lake is believed by Egyptians to be the vagina

of the earth goddess through which Atum rose out of the deep to begin the creative process.

Tchau-a (pronounced chi aua in Egyptian tongue) is derived from Igbo Chi awaa – „The Sun-

god Emerges‟)!

We have demonstrated in The Lost Testament that the square with opposite sides joined is an

ancient Igbo symbol of the goddess (as in Mbari)7, but also a geometric symbol of the Egypt-

style smooth-sided pyramid viewed from the sky. Some call this symbol the Tetragaram – the

Four-lettered Emblem of Deity. The slopes of the smooth-sided pyramids of Egypt are called

Esh in Egyptian sacred lore – derived from another Egyptian word eshedah - which implies

„slope/base of slope‟. Its Igbo equivalent is osheda – „that which slopes/pulls down‟.8 An Igbo

3 Zecharia Sitchin, The Twelfth Planet, p. 48-49

4 Onwuejeogwu, Angulu; An Igbo Civilization and Nri Hegemony, 1981

5 The Emerald Tablet of Thoth the Atlantean, ed. Doreal (published online) contains details that agree with this Igbo

myth, giving the impression of an actual event rather than a myth. 6 Quoted from Ralph Ellis; Tempest and Exodus, p. 25; Herodotus, The Histories, p. 84, 90, records that the mythical

source of the Nile is the Niger. 7 Herbert Cole, Mbari Art and Life Among the Igbo, 1982

8 Ralph Ellis, Eden in Egypt, p. 187. The geometric relationship between Igbo ichi scarification and the Great

Pyramid is studied in detail in They Lived Before Adam, and are advanced in several joint articles Theoretical

Physicist Prof Alex Animalu of University of Nigeria, being serialized in African Journal of Physics.

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word describing the geometry of the Great Pyramid is a discovery with far-reaching

implications for the Egyptology and Igbo Studies.

Esh means „Fire‟ or „Light Source‟. Its equivalent in Igbo culture is Eshi and Ichi. Eshi is the

collective name for the immortal first people/god-men, and ichi is also the geometric

representation of the tetragram represented on the base and slopes of the smooth-sided pyramid!

This geometric sign is borne as scarification on the fore-head of initiates of the Igbo cult of

immortals (Eze Nri or Ozo). The Great pyramid of Gizeh is also called Akhu-t, which means

„Fire‟ or „Light‟. The Igbo equivalent is Oku – „Fire, Light‟. The hieroglyph for Ahku-t is a

platform with four dots, which finds its match in the Igbo cosmic number four – the number of

days in the Igbo week and the four gods that represent them, who can be likened to the four sons

of Horus/Osiris.

The relationship between the great Pyramid and the waters of Igbo land is further preserved in

the Egyptian scared name of the Giza Pyramid mer - „water‟ (Igbo mmiri „water‟).9 Why would

the Great Pyramid be called by the Igbo word for „water‟ if not as a means of preserving its

prehistoric Igbo links with the sacred waters of Omambala in Igbo land? The Egyptian name for

this body of water Tchau-a, and its Igbo meaning Chi awaa „‟The Sun-God emerges‟

corroborate the Egyptian mythological claims that the God Atum emerged from the waters of

Nut/Neith to begin the act of creation. All these coincidences also confirm that the body of water

in question was actually based in Igbo land. The Igbo sacred names for the Great Pyramid

indicate an ancient Igbo mystical connection with Egypt. The pyramid‟s mystical synonymy in

geometry and etymology with Igbo Ichi and Eshi as sources of light (akhut/oku), further

deepens its connections with Igbo land. Ralph Ellis believes that the word pyramid is the foreign

rendition of an older Egyptian word per-em-us, with the prefix -us being derived from Ush/Esh

– a reference to Osiris. This agrees with our conclusion in They Lived Before Adam that Igbo

word Eshi is an ancient name for the god whom the Yoruba call Obatala,10

known among the

Egyptians as Osiris.

The full Igbo rendering of the word Yam is Iyi Oma. Oma is the Igbo Mother Goddess. This

lake is known in Igbo Nri mythology as the Lake of Beginnings. The natives call it Oma-mbala.

Oma mbala means „Oma square‟ for mbala means square in Igbo (as in „village square‟). Oma-

mgbala a variant of the word implies chaotic flooding/overflowing of banks/walls/fences and

dykes. This too is very much in tandem with the myth of Atum rising out of the chaotic waters of

Nut.

There is another striking link between an Egyptian Deluge story and the Igbo Eri/Nri mythology.

The Eri myth says that the god Eri (his name appears to be of the same root with that of the

Egyptian sun god Er [El], for the Egyptians cannot pronounce the letter „l‟, and usually replace it

9 Ellis, Eden in Egypt, p. 105 -107

10 Yoruba Ifa mythology says Obatala is the ancestor of the Igbo and the greatest of all the gods – the god of the

resurrection.

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with „r‟ – a quality which they actually share with Anambra people of Igbo land, which includes

Nri/Eri people) was said to have arrived Igbo land immediately after the Deluge while the Oma-

mbala lake was flooding the entire area up to the ocean (Altantic). He embarked upon a land-

reclamation project and raised a plateau (a mound) upon which he built the first Post-Deluge

city. We have identified this person as Thoth, who makes the exact same claims, with even

greater details, in his book The Emerald Tablet. This is illustrated in The Lost Testament.

The ancient city of Igbo (latter changed to Igbo Ukwu) is actually built upon a plateau in an area

where deep layers of white sea-sand continually gets washed up by erosion waters to this very

day, an area in the vicinity of Omambala lake. In Igbo Ukwu, a store house of ancient bronze and

pottery artifacts with hundreds of inscriptions and amulets many of which are associated with

Egyptian religious practices were discovered by archaeologists in the 1950s.11

Omambala River

flows out of the sacred Omambala lake and joins with the River Niger at a confluence of two

rivers. This along with the hilly and celestial foundations of the Post-Deluge city in its vicinity,

called Igbo, are captured in Egyptian mythology in the Famine Stele, as follows: “There is a

town in the midst of the deep, surrounded by Hapi (Apis cult). Yabu by name. It is the first of

the first. First Nome of Wawat. First elevation, celestial hill. Twin Caverns is the Water’s

name. They are the breasts that nourish all.”12

The term “first of the first” is suggestive of

Eden. The town Yabu (also spelt Yebu) is obviously a rendering of the name of Igbo - the name

of the town now called Igbo Ukwu. “Twin caverns” is a reference to the Niger/Omambala

confluence of rivers, which are the “breasts that nourish” all Egyptians through the Nile flow,

which used to take its bearing from this prehistoric source. Nor is the word Wawat strange to

Igbo land, for indeed there is a clan of Igbo people living not too far from Igbo Ukwu known as

Wawa. In the area where this people live, huge metal slag (bloom) has been found dating to

4,000 B.C. (older than the Egypt of the Pharaohs).13

IGBO LOCATION OF EGYPT‟S EDEN:

Was it perhaps as a result of flowing from the Floods of this sacred lake of the Beginning and of

the Sun cult on earth, that the River Niger acquired the local Igbo name Okide Akwu-ora – „The

Flood Waters of the Nest of the Sun‟ (Igbo Okide means „Great Flood‟, Akwu means nest, and

ora is the Igbo Afa/mystical name for the sun). Accordingly, the origin of the word Cairo,

Egypt‟s modern capital, is the ancient Egyptian word quera, which means „Tempest/Flood‟ – an

obvious cognate of the Igbo word for the primeval Floods - Akwuora, the nest of the Sun. The

Torah, once more gives a clue, for it records that the two main rivers in Eden are also a

11

See the works of Thurstan Shaw and interpretations of same in The Lost Testament of the Ancestors of Adam

(2011) 12

Quoted from Ellis, Tempest and Exodus, p. 43 13

When I presented a public lecture on The Lost Testament, at the University of Nigeria, Nsukka in December, 2010, the Dean of

Archaeology at the university, Prof E.E. Okafor, announced that samples from and ancient furnace in Nsukka, Igbo land sent to

UK for dating, had just been returned with a date of 4,000 BC! By 4,000 B.C. Sumerian civilization, which is supposedly older

than that of Egypt, was in its infancy. See E.E. Okafor, “Lejja Bloombank Revisited”, Nigeria Heritage: Journal of the NCMM,

Vol. 7, 1998.

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confluence whose names are Khide qel (Egyptian Khide qer) and Bhara-t. Khide qer is a clear

cognate of Igbo Okide Akwuora – „The Flood Waters of Akwuora – the Nest of the Sun‟14

,

which is the River Niger. Bhara-t is obviously also a cognate of the word Mbala, short form for

Oma-mbala, the name of the second river of the confluence.

Egyptian words that describe the creation events in Eden as spoken by God are mostly derived

from the Igbo lexicon. They include the following expressions of the same meaning in both

languages:

Hai („let it be‟ – Igbo ha ya);

Khef gather them/tie them together‟ (Igbo kee fa);

Ashah „multiply‟ (Igbo ghashaa);

Kha/Ka/Kwa – „The Tree of Life‟ (Igbo Nkwo „Palm Tree‟, Igbo Nkwo – „Igbo, the Bloodline of

the Palm Tree‟- a genetic name for the Igbo)15

;

Ets daatu „the tree which makes known‟ (Igbo equivalent of ets is otusi – „bamboo tree‟; ets

daatu is otusi daatu in Igbo - „the Bamboo tree gives directions/knowledge/teaching‟); (the

Torah says Ets was the first tree in Eden).16

Hai uwr „Let there be Light‟ (Igbo haa ya owara „let [the sun] be allowed to break forth‟);

Hamar „command‟ (Igbo hamara „command on to‟). The fruit of the Tree of knowledge was

called in Egyptian Pree-t and means „descendant‟. Its very likely meaning in Igbo is Mkpuru

otu, „Fruit of the vagina, for the Eden story in replete with sexual imagery which is studied in a

different chapter.

From the words listed under Eden, it can be seen that the Eden lexicon is largely derived from

the Anambra Igbo lexicon. This implies that a later generation of Egyptians received the Eden

story from Anambra migrants; perhaps these were Nri Priest-kings who we believe were the first

pharaohs of Egypt (3100 B.C.). It is also possible to discern hidden and lost details of what

happened in Eden by studying the Igbo etymology of Egypt‟s Eden story. For example the words

ets and otusi (bamboo tree) tell us that the first tree in the Garden of Eden was the bamboo tree,

which was also the Tree of Knowledge – „That which Directs‟. The bamboo otusi is the most

important tree in Chinese life, architecture and philosophy – their quintessential tree of

knowledge. The palm tree on the other hand is the Tree of Life. It is the Egyptian emblem of

Osiris, and from its name Kha/Kwa (which also means „Pyramid‟ in Egyptian and alludes to the

primordial Kwa Igbo bloodline of ancient Igbo/Benin/Yoruba etc.), it is obvious that both the

Igbo and the Egyptian religion and mystery school are rooted around the concept of the Tree of

Life - the palm tree, the commonest three in Igbo land! These complete our basket of evidence

that Eden of the Egyptians and the Jews was located in Igbo land, and that as Jewish mythology

was Egyptian in origin, so was Egyptian mythology Igbo (Nigerian) in origin.

IGBO: THE CHILDREN OF THE SUN AND THE HEAVEN LAND OF THE EGYPTIANS

14

Ellis, Eden in Egypt, p. 84 15

We note that in The Book of the Secrets of Enoch it is said that the Tree of Life looks like the palm tree. See

Acholonu et. al., The Gram Code of African Adam, 2005 16

Ellis Eden in Egypt., p. 113

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Kr Anubis (Kr Inpw) translated by Martin Bernal as „Mouth of Anubis/Underworld‟ – the local

Egyptian name of the westernmost mouth of the Nile as an entry to the Egyptian

Underworld/Duat,17

is a term that most probably alludes to Igbo land (Ani Igbo being Anubis)

and to the Flood waters of Akwuora (Kr) as both the westernmost source of the River Nile and

the entry into the Underworld/Duat!18

From the primordial nest (Akwu) is also derived the all-

important international ancient word Akwu Nshi („Nest of Immortals/God-men‟) who inhabited

primordial Igbo land and whose global migrations birthed religions and civilizations the world

over. From the word Akwu Nshi is derived words like Egyptian Khasu/Kwush/Kush –„Sea

People‟, „Nubians‟; Greek Hyksos, Hindu Iksh/Kush - Dravidians, children of the Rama

dynasty. The Egyptian word Kha with the phonetic quality of Kwa, is synonymous with the

pyramid, as in Kha-ba (pyramid of Sahure), Kha-kkeppera (pyramid of Userten II), Kha-nefer

(Pyramid of Merenra), etc. Kwa (short for Akwu-nshi) is the genetic appellation of the immortal

ancestors of the cave-men of Igbo land – those who according to ancient mythologies, never died

but lived in perpetual God-consciousness.19

Egyptian hieroglyph and sacred name for the famous lake of twin-rivers in Eden is “Twin

Breasts‟, „Twin hills‟, Akhet, Tchau, all of which, by geographic location in Egyptian pyramid

records, are placed in the „East‟. Egyptian East is actually South-West and not due East, as has

become clear from new Egyptology research.20

South-west of Egypt (West Africa) is the same

for Punt, Yabu and Heliopolis.21

It is the famous „Horizon Land‟ from where Egypt‟s „sacred

Sun‟, personified as Ra/Atum – the Creator – rise in the beginning, and still rises and sets

regularly from the Eastern part of heaven to its western part – alluding to the east and the west of

the River Niger. This is why the Egyptian hieroglyph for the all-important concept of „Horizon‟

as a place and an idea is a sun-disc rising between two hills/breasts. Egyptian Horizon Land is

synonymous with its Heaven land, which Egyptologists conclude, is a real physical location, AN

Isle of the Blessed where the followers of Osiris feast themselves of choice food and drink onto

eternity – namely the land on the Eastern side of Heaven, which Igbo natives describe as „the

land of the Rising Sun‟.

The Egyptian Apis (Bull) cult, marked by twin bull-horns, is also rooted in these Twin Breasts of

the Oma-mbala sacred lake. The word Apis is derived from Igbo Efi – Bull, while their city of

the Bull cult, Memphis, is derived from Igbo emume efi – „Cult of the Bull‟. Accordingly both

the Igbo and the Egyptians preserve the bull‟s skull as a sacred emblem/trophy in holy places.

Needless to say, this is the origin of the ancient Egyptian goddess Hathor bearing twin bull-horns

17

Black Athena I, p. 63 18

Zecharia Sitchin, The Stairway to Heaven, noted that it was at the spot where the stream of Osiris divided into

tributaries that the entrance to the subterranean realm was located. The Stream of Osiris was the sacred Lake Iyi

Oma/Yam, for Osiris was also known as Yam. 19

This thesis is developed in They Lived Before Adam, 2009 20

See the works of Robert Bauval, author of The Egypt Code, 2006, Orion Mystery, 1994, Black Genesis, 2011, p.

48. 21

Miriam Lichtheim, Ancient Egyptian Literature, Vol. 1, University of California Press, London, 2006, p. 115

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as her emblem, revealing that Hathor, Egypt‟s oldest Mother goddess, is none other than the

personification of the ancient Igbo mother goddess Oma-mbala. Hathor‟s fly-whisk/horsetail

emblem, which she usually bore in her hand, is a traditional emblem of Igbo matriarchs. The

square - the symbol of the goddess in Igbo land and of Omambala is also the emblem of the Apis

cult. The bull skull with horns is sacred to elders, to Egyptians and to Hathor.

As noted earlier, the sacred lake of the Twin Caverns was known in Egyptian sacred lore as

Tchau-a – a term denoting „Place of the rising Sun‟. Its Igbo equivalent is Chi awaa or chi efo,

meaning „The dawn breaks/The Sun-god Emerges‟. The Igbo word awaa „dawn breaks/bursts

forth as the sun‟, has a bearing on the Egyptian place-name Wawa-t (Egyptian scribes always

add „t‟ to words that end in vowels) in the sense that the latter could connote Nwa Awaa („Son of

the Dawn‟) or Wa awaa („Dawn of Sun People‟) and Owa awaa – „Light Dawns‟, which are in

consonance with the fact that people of the Wawa clan call themselves Onu Anyanwu („Mouth

of the Sun‟) while Igbo people generally refer to themselves as Umu anyanwu – „Children of the

Sun‟.

Another interesting but hidden meaning attached to the concept of the Twin Breasts is the use of

a glyph that looks like a cave-man‟s fire stick or a match flame in the midst of the Twin Hills

glyph to denote the word Tcha. Ellis in Tempest and Exodus22

says that this word (Tcha) refers

to a “rectangular (square?) lake in Egyptian mythology that measured 440 cubits by 440 cubits –

the exact measurement of the floor of the Great Pyramid of Giza”. Some say the light glyph in

the center of the two hills represent the pyramid, others call it the serpent‟s tooth. Yet all three

interpretations find relevance that link Igbo land with Egypt. Igbo is the land of the cavemen,

Igbo Ukwu has emblems of the serpent‟s teeth in bronze preserved among its archaeological

remains. As a matter of fact, ten step pyramids existed in Abaja village in Udi (in what is

present-day Enugu State, Igbo land) in ancient times, which were destroyed by the British

colonialists.23

The actual Egyptian pronunciation of Tcha is Chi, which in Igbo is the word denoting

„daylight/dawn/God/Spirit within‟. The cave-man‟s fire stick is a likely allusion to the Great

pyramid as a product of a civilization that in itself is rooted in the Edenic cavemen traditions of

Igbo land. The allusions to the Edenic origins of the Egyptian mystical traditions and the

identification of Eden as one and the same with the place of the Horizon are expressed in

Egyptian sacred literature known as Maxims of Ani thus: “The god of this earth is the ruler of the

horizon… His likenesses are upon the Earth. He is the King of the horizon.24

A poem to Horus

recorded in Lichtheim25

ascribed to the god a “primordial first ranking in the land of the Horizon

dwellers, God‟s place endowed with life”, while the Horizon Land is called “the divine nest of

22

P. 107. 23

Photos of the Igbo pyramids photographed by British anthropologist G.I. Jones in the 1930s can be downloaded

Online. 24

Quoted from Ellis: Tempest and Exodus, p. 31 25

Ancient Egyptian Literature, Vol. 1, p. 114

9

Horus in which this god flourishes…”. As Horus‟ name equates in Igbo with „Face of the Sun‟

(see below), the allusion to „Nest of Horus‟ can be seen as an allusion to the Oma mbala lake as

the Divine Nest of the Sun God.

YAM - THE STREAM OF OSIRIS AND THE RIVER OF EXODUS CROSSING IN IGBO

LAND:

All these accumulated pieces of evidence show that the body of water called Yam by the ancient

Egyptians was located in Igbo land. It is located precisely in the vicinity of the lost ancient city

of Igbo Ukwu, precisely in the land where the Eri professional priest-kings of Thoth still live – a

place called Agukwu Nri (Great Lions of Nri). Yam happens to also be the Egyptian name of

Osiris as the god of the dead, and of a body of water sacred to him which Egyptians called „the

Stream of Osiris‟. Zecharia Sitchin, The Stairway to Heaven, noted that in the journey of the dead

Pharaohs to the Afterlife, they went „east‟ and it was at the spot “where the „Stream of Osiris‟ divided into

tributaries that the entrance to the subterranean realm was located!”26

. This is confirmed by Martin

Bernal‟s (above) assertion that the word Kr /Quera/Akwuora is the term denoting both the entrance to the

underground abode of the gods and the source waters of the Nile. In The Lost Testament, we amassed

evidence demonstrating that Egyptian „East‟ actually meant south-west (towards West Africa) and not

geographical East.27

The „Stream of Osiris‟, Yam, is also very significant in the story of Moses, the Egyptian prince, for in

the latter‟s Exodus journey with the Israelites, he was recorded in the Torah and the Hebrew Bible to have

crossed a Lake called Yam Suff (which means in Egyptian and Hebrew „Sea of Reeds‟)! According to the

Koran, the „Waters of Life‟ which Moses visited while in search of his God, was located at “the junction

of two streams – which we now know to be the River Niger and the Omambala River, both

confluence-tributaries of Omambala Lake.”28

We can now state with a great degree of certainty that

the Waters of Life which Moses sought after and which many had sought out before him, as reported in

ancient mythologies of the world, was the Omambala lake in Agukwu Nri, Anambra State, Igbo land,

Nigeria! This explains why a number of the monoliths of Ikom bear the symbol of a confluence of

rivers.29

IGBO NAMES OF EGYPTIAN GODS:

The Egyptian word for „gods‟ is NTR or Neter. It means „Guardian or Watcher‟. Its Igbo

equivalent/original is Onetara (meaning – „He who guards and watches’ over a thing on behalf

of someone else). The Igbo original is more explicit, for it shows that these are lesser gods

answerable to a Higher Being.

The highest and oldest of the known gods of Egypt was Ptah. He was the father of all the other

gods. His name, Ptah, means in Egyptian, „He who fashions things by carving and opening

26

P. 180-181 27

This is illustrated in the works of Egyptologists like Robert Bauval in his work, The Egypt Code, 2006 28

Quoted from Sitchin, The Stairway to Heaven, p. 180 29

As we reported in The Gram Code of African Adam (2005)

10

up”.30

The Igbo original of this word is Okpu-atu (meaning „He who moulds/fashions things by

carving and opening up‟. Igbo word tuo/atu means both „to carve and to open a hole‟). The

Egyptian expression for „mansion of the Soul of Ptah‟ is Hu-ku-Pta’. Its Igbo equivalent is Ihu-

chi-Ptah- „Shrine of Ptah‟. Ptah‟s rule over Egypt began as early as 21,000 BC! His consort was

called Sekhmet, meaning „The Powerful‟ because she represented “his fiery feminine energy”.31

The word is again derived from the Igbo language environment, where it is rendered as Ishi-

ikem „Source of my Power‟.

The Igbo origins of the collective name for the gods of Egypt, Neter, implies that an ancient

civilization of Igbo extraction existed in West Africa, where the gods, and not men ruled, by at

least 22,000 BC; that Egypt was an originally Igbo-speaking civilization and that early Egyptians

were descendants of the Igbo.32

These linguistic pieces of evidence suggest that the earliest

Egyptian civilization (the time when gods and not men ruled Egypt) before Pharaohnic rule

began in 3,100 BC was based in West Africa and not in North Africa – the civilization, now lost

to which the Igbo Ukwu archaeological finds belong.33

We have found several pieces of

evidence supporting this assertion which will be published in subsequent articles.

Ptah‟s son was called Ra, meaning „Sun/Daylight‟. The word‟s Igbo original is Ora (which in

Afa – the cult language of Igbo native priests, meant „Sun/daylight‟). The grandson of Ra was

called Osiris by the Greeks and Asar by the Egyptians. Osiris‟ was associated with the number

„seven‟. No one knows the meaning of his name in Egypt34

, but in Igbo language Asaa means

„seven‟! The son of Osiris was called Horus. This is a Greek version of a native Egyptian word

Heru, which means „Face‟, as in „Face of the Sun‟. Its Igbo original is Iru – „Face‟. Horus was

known as the Lord of the Horizon. The Horizon being known to the Egyptians as the land of the

Rising Sun, a place located in the South-Western direction from Egypt - the original

mythological home of the gods of Egypt. Our analysis shows that this land of the Rising sun was

known in several other world mythologies as the Center/Navel of the Earth. The actual

cartographical center of the earth, as indicated in all old maps of the world is ‘Median Biafra’,

for median means ‘Center’. Biafra is the ancient name for the place now known as Igbo land.

It‟s location on world maps shows that Igbo land was the true „navel of the earth‟. Igbo land was

thus, that Land of the Rising Sun/that Horizon Land to which Egyptian mythologies and pyramid

records refer as the Heaven of the Egyptians. The international word „Horizon‟ is thus derived

30

Zecharia Sitchin, The Wars of Gods and Men, Avon Books, 1985, p. 38 31

Mark Amaru Pinkham: Return of the Serpents of Wisdom, p. 195 32 Kwa is the language family to which Igbo, Benin, Ashanti, Yoruba and a number of other Niger-Congo languages belong. We have

argued in The Lost Testament that Igbo has shown itself to be the Proto-Kwa language. Evidence continues to demonstrate that

Igbo is not a child of the Niger-Congo, but its mother. Chadian migration of Australopithecus to Igboland may account for Igbo

being humanity’s oldest mother-tongue and for its being related to Chadic. See the work of French Professor of Paleontology,

Michel Brunet on excavations of fossil remains of Australopithecus (direct ancestor of Homo Erectus) in the Chad-Nigeria Basin.

33 In The Lost Testament we analyzed the Igbo Ukwu archaeological finds and compared them with amulets and

symbols associated with gods of Egypt, and came to the conclusion that Igbo Ukwu was Heliopolis - the lost

mythological capital of ancient Egypt. 34

According to Robert Temple, The Sirius Mystery, 1987

11

from the name „Horus‟, which in itself is derived from Igbo word Iru – „Face of the Sun‟. To

demonstrate their genetic claim to being the true god-men who lived in this land of the gods,

Igbo initiates marked themselves with the symbol of the sun – ichi, a word derived from another

name of the Sun/daylight, chi, which is also the name of the spirit of God in Man and from

which originated the Greek word Christ35

.

Egypt‟s most ancient god is called Amun/Amen/Ammun. He is a god residing under the earth

and his name implies „Hidden inside the bowels of Earth‟. According to Martin Bernal36

the

word Amen is derived from imn which is pronounced Amana. These two words have Igbo

origins. Igbo equivalent of imn (Egyptian words are usually not written with vowels) is ime ana,

and means „inside the earth‟, while amana is equally an Igbo word referring to the Earth

religion, further supporting an originally Igbo-based Egyptian religion and civilization.

Egyptian Hidden God, Amen, lives in an underground place called On (in Genesis), Igbo Onu

means Hole under the ground, such as inhabited by serpents. The symbol of Amen is the serpent!

Egyptian records claim that there is a section of the Duat which is called a desert. The Book of

the Dead calls it by an ancient Coptic name (Copts are Black Egyptians) An-rutef or Naarutf, a

word whose meaning is „never sprouted‟ or „that supports not growth‟. Its Igbo original is Ani

eritefu – literal meaning – „land that supports not growth‟. This might be the grazing land close

to the vicinity of the monoliths of Ikom today called Obudu. It has no trees, only grass and lies

very close to the mouth of a subterranean cave guarded by local Igbo Aro scribes and initiates of

a god called Chukwu (Great God). This Great God‟s cave is called Obi ini Ukpabi „Subterranean

Palace of God‟. We have reason to believe that he is the same god whom the ancient Egyptians

believe was the Dweller in the Duat.

By contrast to the „Land that Sprouts not‟, the name Sekhet-Aanru represents a Delta land of the

god Osiris where he bestowed estates of various sizes to his dead followers to enjoy “food of

every kind which was given to them in abundance.”37

Igbo original for the word Aanru is

Ananeru „Land that is Fertile‟. This was most probably the Delta region of Easter Nigeria and

the Eastern Niger, where Osiris is still worshipped under his ancient Egyptian name Asar (his

local name in the Delta-based Bayelsa State is Asari). The Book of the Dead states that the

Egyptians could not imagine a heaven without a „Nile and canals.38

These were the canals of the

Niger Delta, now called „creeks‟. The Nile, the root of the Hapi/Apis (Igbo Efi) bull cult had a

dual (Twin) aspect: Hapi of the North (Lower Egypt) and Hapi of the South (Upper Egypt). This

shows that pre-historic Egypt conceived of the Niger and the Nile as one body of water39

that

35

See They Lived Before Adam for the etymology of the word Christ. 36

Black Athena 1 37

Wallis Budge, The Egyptian Book of the Dead, p. cxxxvi 38

Wallis Budge, p. cxxiii 39

Herodotus observation that the Niger was the ancient source of the Nile ties in with the ancient Egyptian notion

of the Niger and Nile as one body of water, which they chose to call „Nile‟. The word Nile implies in Igbo Nne Ele

„Mother of the Great God Ele (according to Prof John Umeh, Afa priest and dibia, and author. Ele being the local

12

united the two lands of Egypt of the past (the ancestors/the gods/Yam/Upper

Egypt/Yabu/Nubia/Igbo land/Akwa-Nshi) with Egypt of the Pharaohs (the Great Pyramids/the

Sphinx/Lower Egypt).

According to The Book of the Dead, Abu/Apu (a prefix of many Egyptian sacred cities Abu-

Symbel, Abydos) is the name of an ancient “metropolis in the ninth Nome of Upper Egypt

(South/Yam), and the seat of worship of the god Amsu, Khem and Min (Menes). In ancient days

it was a famous center for stone cutting and linen weaving…).”40

The Copts who believe this

land to be the land of their origins call it Akhmim (which in Igbo can be rendered as Akwu

mmimi („Fruiting Nest/Land of Multiple Births‟). Amsu was the cult name of Khem, the founder

of Pharaohnic Egypt, which he named Khemet after himself; but he was also called Min another

name for Menes, who united Upper and Lower Egypt by 3100 BC and began the rule of the

Pharaohs. This makes Khem identical with Menes, the historical founder of Egypt. Khem was of

course none other than Ham, the Biblical, Post-Deluge settler on the African continent, who

according to Nigerian oral records, lived in the Nok area of Northern Nigeria, with capital in the

Jos plateau. Jos is a rocky city with several miles of broken pieces of rock scattered everywhere

the eye can see, even to this very day, attesting that it might have been the very Apu city that was

the center of stone cutting in ancient times. The Fulani inhabitants of Jos are adept at linen-

weaving.

EGYPTIAN INITIATORY, SACRED, RELIGIOUS AND SECULAR WORDS OF IGBO

ORIGIN:

Musi/mose/msi – „to give birth‟ (Igbo – mmusi „to give birth to many children‟). From this word

is derived the names of Pharaohs such as Thoth-mose („Born of Thoth‟), Rameses („Descended

from Ra‟), etc. The fact that many pharaohs of Egypt bear this word in their names would tend to

add weight to an Igbo origin of Egyptian civilization and divinities. The name of the Hebrew

patriarch, Moses (Egyptian Moshe) is derived from this Igbo etymon, and is rooted in the Orlu

dialect Mushi.

Tuf - „to throw away‟ (Igbo: tufuo – „to throw away‟);

Akhu – „fire/light‟ (Igbo: oku – „fire/light‟). Akhu is the sacred vernacular name for the Giza

Pyramid – one of the greatest wonders of the world. Its native Igbo name implies that it was

possibly constructed by an Igbo-speaking team of ancient engineers, especially because as we

demonstrated in They Lived Before Adam, many key-words in Egyptian Engineering lexicon are

cognates of Igbo language.

Aru - „body/form‟ (Igbo: aru - „body‟);

Ba - „heart‟(Igbo: obi – „heart‟);

Busiris „House of Osiris‟ (Igbo/Nri/Nsukka dialect: „Obu Osiris‟ – „House of Osiris‟).

Egypt was known as „Black land‟. Probably the word „Egypt‟ could have been derived from the

Igbo word Ojikputu, which means „Pitch Black‟ (Orlu dialect);

Hike – „power/strength‟ (Igbo – ike – „power/strength‟;

Igbo version of Amun, reveals that the river Nile derives its name from the same primeval waters of Omambala out

of which the creating god Amun had sprung! 40

The Book of the Dead, p. cxxxiv

13

Hekau – „word of power‟ (Igbo - ike okwu – „word of power‟);

Xut/pronounced kut „sunrise‟ (Igbo ukutu „dawn‟ – Orlu dialect);

Sa „to shine‟ (Igbo saa „to shine‟ - Orlu dialect);

Kher or Qaa „vomit/thunder/voice‟ (Igbo ukwara „cough‟; ukwe „song‟; okwuru „he spoke‟);

Haphap „turn away from‟ (Igbo hafu aka – „turn away from‟);

Djed „tread/walk‟ (Igbo njega „walk!‟);

Tet „sunrise‟ (Igbo teta – „wake up‟);

Rahat „sunset‟ (Igbo raha – sleep!);

Peree-t „descendant/royal house‟ (Igbo opara – „son‟);

Satu „shine down‟ (Igbo satuo – „shine down‟ - Orlu dialect);

Shishah „six‟ (Igbo ishi ishie – „bundles of six‟);

Tua „glorify‟ (Igbo too „glorify‟ Orlu dialect);

Hru „the day dawns‟ (Igbo horo „the day dawns‟- Orlu dialect);

Xerkert (pronounced kirkir) „pieces‟ (Igbo kirikiri „pieces‟ - Orlu dialect.

Egyptian transitive –k „you‟ (Igbo transitive –k „you‟ as in si ku - „say to you‟ - Nsukka dialect).

Mer „water‟, Igbo mmiri - „water‟;

Ma‟at „Wisdom and Divine Law‟ (Igbo ma etu – „Knowledge of Divine law‟;

Makkes – „a scepter for cutting away evil forces‟ (Igbo mma aka eshi („sacred knife of the

Eshi‟);

Efodj (dj is pronounced chi) „sacred garment worn by priests while performing rites on the dead‟

(Igbo Efe chi „deity‟s sacred garment‟);

Ssedjem „wooden poles supporting the Egyptian Ark‟ (Igbo osisi chi m – „deity‟s sacred wood‟).

As the Egyptians recognized nine original great gods, so too they identified nine parts of a

person (the Igbo highest sacred number is also nine – the number of the Great God Ele, the

master of all Shaman/Afa):

1. The physical Body – Kha (Igbo – Akwa „cloth of the Spirit‟ – origin of Akwa Nshi)

2. The heart - ab (Igbo – obi „heart‟)

3. The shadow - khaibat (Igbo akwa obi – „Cloth of the heart‟

4. The name - ren

5. The soul - ab (Igbo obi – „inner person‟)

6. The mind - akh/chi – (Igbo chi – „divine mind‟)

7. The spirit-body - sahu (Igbo isi ahu – „head of the body‟/Eshi ahu – „God in Man‟)

8. The spirit - ka (Igbo Kwa/Nkwo – the immortals)

9. The Power - Sekhem/hike (Igbo – isi ikem –„source of my power‟/ ike – power).

The hieroglyph for ren (name) is an open mouth speaking over the waters implying that the

primeval creative force of God at Eden is tied with one‟s name. In Igbo ren‟s equivalent is reh,

which means „to invoke/to pass a divine verdict‟. In language we see evidence of Igbo/Egyptian

ancient origins of the Yogic tradition, for in the journey of the soul of a prospective initiate, it is

said that when the soul‟s metamorphosis culminates in flight, its image/symbol is that of a

winged/flying beetle – Khephri/khefri. The word Khefri is derived from Igbo Ike fere (Orlu

dialect) - „Spirit in Flight‟. Indeed the Igbo word Ike/Isi Ike (Egyptian Sekhem/Hike) is the

ninth in the constituent parts of a human being. It is the highest, being the Divine Spirit resident

in man. When a person becomes a consummate initiate, or when such a person dies, he becomes

the winged beetle – the Egyptian symbol of the Resurrection. Osiris is the quintessential symbol

14

of the beetle, for Osiris is the Egyptian god of the death and Resurrection. The flying beetle is

one of the enigmatic artifacts preserved in the store house of amulets excavated at Igbo Ukwu by

archaeologists,41

most of which we have analyzed in The Lost Testament and found them to

belong to the Egyptian and Dravidian Indian cultures.

The rising/raising of the yogic concept of the kundalini (the etheric fire of spirit located below

the spinal cord as a coiled serpent) is symbolized among the members of the Egyptian mystery

school with a raised serpent. When the rising kundalini breaks through the crown of the head, it

means that the person has become a consummate initiate. He now wears the Uraeus (the symbol

of the raised serpent) on his forehead, as a mark of the awakened god-man. What we have here is

proof that the Hindu yogic tradition is a child of the Egyptian mystical tradition and that both are

derived from a Pre-historic mystical Igbo tradition. The all-important Egyptian word uraeus is

derived from iar or aar which mean „to rise‟ and appears to also have it etymology in the Igbo

word ari – „to rise. Ari is related to another Igbo word ar, meaning serpent‟s comb – a

characteristic of very old and mature serpents of the cobra family. The Egyptian Uraeus symbol

is a raised cobra! It translates into Igbo as Ar-Eshi („Comb of the Eshi/Sirian Serpents‟). Eshi is

a word we have deeply analyzed in They Lived Before Adam and The Lost Testament of the

Ancestors of Adam and came to the conclusion that it is a genetic appellation of the beings from

Sirius bequeathed to their original Igbo cavemen (Homo Erectus) Christic bloodline. The word is

still in use in Igbo land and means „First People/People of the Beginning Days of Igbo Life‟ as

well as Dwarfs (Nshi). In the Egyptian esoteric tradition the serpent‟s coil is an ever re-occurring

decimal. When the serpent‟s fold takes a dip, it is called “ida” and stands for „The Path of

Seth/sun-set of the soul‟, but when it rises up it is called “Pingala”42

and stands for „The Path of

Horus/sun-rise or awakening of the soul‟. Both words/concepts are derived from core

Orlu/Okigwe dialects: where Ida means „The Fall‟ and Pi ngala means „Germinate Here‟ or

„Arise out of this soil and live!‟ These terms are, without doubt, alluding to the Fall of Man

through the Fall Adam, whose name means in Igbo „I have Fallen‟ (adaa m), and reveal that

Adam‟s tragic fall was witnessed by the earliest Igbo-speaking community of the earth; that

Adam was a member of the Pristine Igbo family of earthlings in Eden, and that it was within the

Igbo mystical system that the Path to the redemption of fallen man was originally designed and

embedded before it was transferred through the ages to mystery schools around the world.

What we see emerging here from the very fact that Egyptian words ida („The Fall‟), pi ngala

(„arise‟), ari („to rise‟), ar („cobra‟s comb‟) Uraeus/Ar-eshi (Comb of the Serpents of Sirius),

are all derived from the Orlu/Okigwe dialects, is a confirmation that it was through the

Orlu/Okigwe autochthons (descendants of the cave men) that the earliest Egyptian mystery

schools obtained their mystery teachings, for Orlu and Okigwe dialects, as Igbo linguists agree,

belong to the autochthons – the non migrant descendants of the cavemen who in Igbo land call

themselves „Sons of the Soil‟: those who sprung from the earth!43

Igbo words like ukutu –

„sunrise‟ (Egyptian kut), satuo „shine down‟ (Egyptian satu), ojikputu „pitch black‟ (Egypt), too

„praise‟ (Egyptian tuo), miri „water‟ (Egyptian mer), horo „dawn of day‟ (Egyptian hru), and so

many others, attest that the earliest roots of Egyptian religion go all the way back to an originally

negroid, pitch-black (Ojipkutu/Egypt) clan of Igbo autochthons; that Egyptian Sun worship

41

Thurstan Shaw, Unearthing Igbu Ukwu, 1977 42

Cited from Pinkham, Return of the Serpents of Wisdom, p. 199 43

See Toyin Falola ed., Igbo History and Society: The Essays of Adiele Afigbo, Africa World Press, NY, 2005

15

which is rooted in the Sirius Star system was derived from the autochthons of Orlu/Okigwe in

Igbo land; and that the Sirius system of stars were linked with the earliest evolution of the human

species through the Igbo bloodline!

The consummate initiate of the Egyptian mystery school is called a Djedi Master. He is able to

wield the powers of the Immortal First people of Igbo mythology. These powers include the

ability to appear and disappear, to undertake astral and inter-dimensional travel (which the Igbo

Shaman call ikwu ekili), to destroy evil forces using the power of the word (hekau – Igbo ike

owa „inner force of the awakened one‟) and through the force of the will transmitted through his

cutting staff makkes (Igbo mmaka eshi – „cutting knife of Eshi‟), and so forth. It takes several

years of study and excruciating tests of the will before an Egyptian candidate is adjudged eligible

to join the Order of the Djedi. It is interesting to note that the folds of the serpent (ida and

pingala) has the appearance of the yam shoot.

Yam is the staple food of the Igbo, said to have been engineered in Igbo land by Thoth through

sacrificing his first son and cutting up his body and burying them.44

The Djedi expression

pingala – „germinate here‟, „arise from this soil and live‟, contain tell-tale signs that this too was

not a myth, but an actual event; and that Osiris, whose body was cut up by Seth, might have been

the Igbo God of Yam, who gave his life that the ancient immortals of Sirius who descended to

take on human flesh could have „divine food‟ to eat – the body of one of their own. Igbo people

also share with Indians the belief that the Cow was goddess who became a cow so as to provide

milk to suckle the early gods that became man. The story of Hindu Rama agrees with that of

Igbo land and of the Dogon of Mali, that an annual sacrifice was celebrated for the god who gave

his life for the redemption of the human species. The Igbo see the yam as a human being and do

not eat it without sacrifice of thanks to the god who became Yam. The yam is grown by hiding

the tuber under the ground and where it takes says to geminate, revealing a luxuriant climbing

stem, that climbs like a serpent. The Igbo name for this plant Dji/Ji sounds like the origin of the

Egyptian word Djed, while its English name Yam is Osiris‟ mystical name and the name of the

sacred lake that birthed the River Niger. Coincidences? Hardly. In fact Ralph Ellis reveals that in

Hebrew mythology (which is a child of the Egyptian) Adam is called Ad and Ad, (pronounced

Adj) has the double connotation of sand/earth and seed for planting, which is not edible.45

In

Igbo agronomy, yam is called Ji/Dji and the non-edible seed-yam, which fruits on the yam shoot

is called Ad!46

Hebrew Adj and Egyptian Dj/Djed obviously have the same root in Igbo word and

concept Ji, for it can now be seen from the above that Djed is a combination of the Igbo words Ji

and Ad (Ji-Ad -„Seed Yam‟)! Converging connotations of the concepts of Ida and Pingala, death

and resurrection, planting and germination and of the Djed and of the yam-seedling; linkages

with concepts such as Adama, Ad, Adj, Djed, Ji reveal a deeper mystical connection between

Egyptian metaphysics and Igbo agronomy that is rooted in an Igbo based Eden. In fact Adama

happens to also be the name of the autochthons whom the migrants of Nri met in situ when they

arrived in the area of the Omambala lake. Biblical Genesis says that Adama means „red earth‟,

which by the above illustration spells adjama (Hebrew) or Aja-oma (Igbo). Aja Oma implies

„Oma‟s Earth/Sand‟. The earth/sand in the area of the Omambala lake, like much of the earth all

44

Nri mythology as recorded by many scholars including Onwuejeogwu. 45

P. 35-36. 46

The seed-yam is not edible, but is only used for agriculturally engineering more edible seedlings. When it is buried in the

ground, it brings forth a tuber, which is replanted and can then be eaten by the second harvest.

16

over Igbo land is red earth! Ad-ji Oma („Yam Seedlings of Oma‟/Good Yam Seedlings‟) is of

course a reference to the autochthonous Adama of Nri land, the descendants of the First people;

for it is said that Adam was Adama („The Good Seed‟) before he Fell and became Ada-m (Igbo

„I have fallen‟).

As noted above, Sekhem „Source of my Power/My Divine Spirit‟ (Igbo Isi Ikem), is the name of

the consort of Egypt‟s highest and oldest recorded god, Ptah, whose Sumerian equivalent is

Enki.47

Ptah/Enki came to earth around 500,000 B.C., and it was he who conducted the creation

of Homo Sapiens, by altering the genetic code of Homo Erectus cave-men. Mitochondrial DNA

research conducted in leading universities in USA and France agree with ancient Sumerian

records that Homo Sapiens appeared suddenly on the human evolutionary ladder and without

gradual progression around 280,000 BC.48

When the Nephilim (Biblical term used in Genesis for

these ancient extraterrestrials) divided the world among them, Enki was given the African

continent and he ruled it for some time before partitioning it among his children. The Igbo

etymology of his Egyptian name Ptah – Okpuatu – proves that speakers of the Igbo language

were Egypt‟s first citizens and more importantly, that an Igbo-speaking group of humans actually

witnessed Enki‟s creative assault on the human species, by altering their originally divine genetic

code (most religions and creation mythologies insist that man was originally divine and immortal

before the creative act). This agrees with the archaeological discovery of an Igbo based oldest

habitation of Homo Erectus on earth, located in Ugwuele, Isuikwuato, Abia State, Nigeria,

discovered by archaeologists of the University of Nigeria, Nsukka.49

We say „oldest‟ because it

lies in the vicinity of the oldest habitation of Australopithecus - the ancestors of Homo Erectus.

Professor Michel Brunet of the University of Poitiers, France led a combined team of

paleontologists from his university and the University of N‟Djamena, Chad, to explore the Chad

Nigeria border in 2001 and discovered there the fossil remains of 7 million years old

Australopithecus, direct ancestors of Homo Erectus. Certainly these were the ancestors of

Nigeria-based Homo Erectus (Early, Middle and Late Stone Age remains were found)

discovered by the Nsukka team, whose 500,000 to one million year old habitation lies some few

hundred kilometers away from Chad in Igbo land.50

ANCIENT HELIOPOLIS WAS AN IGBO CITY

Our research provides hard-hitting evidence that the ancient city of Heliopolis now lost was the

lost city of Igbo Ukwu, excavated by a young British archeologist in the 1950s and dated

wrongly.51

The items discovered in Igbo Ukwu by the archaeologist, all of which are recorded in

his writings,52

included several bronze and pottery artifacts covered with diverse kinds of

47

From the in-depth analyses conducted by Oriental Scholar Zecharia Sitchin in several publications under the

general title, The Earth Chronicles. From his study and many others, it is now known that Ptah/Enki came to earth

around 500,000 BC and that it was he who conducted the creation of Homo Sapiens, by altering the genetic code of

Homo Erectus. When the Nephilim (Biblical term used in Genesis for these ancient extraterrestrials) divided the

world among them, Enki was given the African continent. 48

See The Gram Code of African Adam, where we expatiated on this. 49

See F.N. Anozie: “Archaeology of Igboland: The Early Prehistory” in G.E.K. Ofomata, A Survey of the Igbo Nation, AFP,

2002; 50

This was the date given by the Nsukka team. 51

Thurstan Shaw. 52

Thusrtan Shaw, Igbo Ukwu, Vol. 1 and 2, 1970; Unearthing Igbo Ukwu, 1977

17

inscriptions, including the serpentine sine wave, which Egyptians call ida and pingala, the

swastika, the equal-armed cross, diverse geometric symbols; animal statues known to be

associated with Egyptian the mystery school, such as the ape, the crocodile, the scorpion, symbol

of Isis, horns, Twin Eggs, the beetle, Egyptian symbol of the resurrection of Osiris and of the

awakened Djedi who has attained the Path of Horus. Others include some decorated canine teeth

– the Egyptian symbol of the serpent‟s teeth - which implies „sons of gods, lineage of Sirius‟,53

the double-headed serpent marking Sekher‟s abode in Amenti/Duat, the Egyptian hieroglyph for

water, whose combination with earthen pots found in great abundance in Igbo Ukwu, connotes

Nut/Neith - the Egyptian Mother Goddess of the Beginning, out of whose Watery Chaos, the

Creation God Atum arose to begin the act of first creation in Eden. What Thurstan Shaw found in

Igbo Ukwu included several staff-heads made of coiled serpents and inter-wined twin-serpents

known respectively as the Caduceus and the Aesculapius in Egyptian and Greek mystery

schools, several ancient Middle Eastern inscriptions executed with great dexterity on bronze,

copper and pottery. Shaw‟s finds which include bone remains of a queen wearing a copper tiara

decorated with zig-zags and quadrangles and dressed in a cloak studded with over 111,000

coloured beads,54

filled two museums, leading to the conclusion that he had stumbled on a lost

civilization and a lost city – a city and a civilization outside living memory! The Djedi are the

initiates of Horus/Osiris. Pinkham reveals that the final initiation of the master Djedi was

conducted in Heliopolis. This again agrees with our thesis that the lost city of Igbo Ukwu was

one and the same with the lost city of Heliopolis!

IGBO THE FIRST INHABITANTS OF EDEN

Egyptian borrowings from Igbo are in two groups : words borrowed from Orlu/Okigwe dialectal

family are far more in number and older in chronological time than those borrowed from the

Anambra dialectal family. Since Orlu/Okigwe are held by Igbo historians55

to belong to the

autochthonous (non-migrant descendants of Homo Erectus) group, this would imply that the

earliest roots of Egyptian civilization, when the gods and not men ruled Egypt, began among the

autochthons of Igbo land, but did not end there. Latter-day migrant Igbo priest-kings continued

to exert influences in Pharaohnic Egyptian civilization.56

The fact that the Egyptian word for

„descendant‟ and „royal house‟ (peree-t/peraa-t) are derived from Igbo word for „son‟, implies

that Egyptian blood was measured on Igbo son-ship. This is a key factor in understanding Igbo-

Egypt relationship and explains why the Igbo proudly scarified themselves with the geometric

symbol of the pyramid, asserting by so doing that they were the living pyramids and sources of

divine light (Egyptian Akhut-t/Igbo Oku - „light‟) for the Egyptians. This assertion is further

buttressed by the fact that most if not all Egyptian words referring to their religion of the Sun are

Igbo in expression, meaning and origin, to the extent that the Egyptian word for sunrise (tet) and

sunset (raha-t) are formed from the Igbo words for „wake up‟ (teta) and „sleep‟ (raha),

respectively!

All these provide conclusive proof as to why Igbo language is at the roots of words that go

beyond even the creation of man on the planet, and why we call the Igbo people of Nigeria, the

53

As argued in Robert Temple, The Sirius Mysteries, 1987 54

As recorded in Shaw‟s publications under reference. 55

See the works of Angulu Onwujeogwu and Adiele Afigbo. 56

This point is demonstrated in The Lost Testament.

18

ancestors of Adam, for surely an Igbo-speaking group of human beings were there when the gods

arrived. This Igbo-speaking group of people somehow were able to observe the gods at work,

spoke and understood their language, and even interacted with them and were the custodians of

the oldest records of the doings of the gods. They were the first inhabitants of Eden, and it was

their original mother-tongue, passed down by the gods to them, that humanity first learned to

speak. Igbo was thus mankind‟s original and oldest mother-tongue!

More Books By Dr. Catherine Acholonu

http://www.amazon.com/s/ref=ntt_athr_dp_sr_1?_encoding=UTF8&sort=relevancerank&search

-alias=books&field-author=Catherine%20Acholonu

http://www.carcafriculture.org/

19